The Art Spirit

This article was written all the way back in the Spring of 2011 during a business trip to NYC.

Back to the west wall of the Mary Boone Gallery in Chelsea, New York City’s trendy art gallery enclave, my spine is straight, my chin is tucked and my eyes softly focused on a slight Asian man dressed in white, monk-like attire who is on down on his knees, slowly circling a cone-shaped pile of salt. Of all the things to do in New York, I’m not exactly sure why I skipped the collection at the Whitney Museum or taking in a Broadway show to instead cab across town on what felt like a mission to witness the knee-bent artist, Terence Koh, circumnavigate a 24-foot by eight-foot mound of rocky solar salt, something he’s been at eight hours a day, five days a week, for the last five weeks. All I know is that when I read of the performance art exhibit on my first pass through the city, I could hardly wait to get down here and check it out. 

“Nothingtoodo”, the title of Mr. Koh’s, er uh production, has an exceptionally monotonous, meditative feel to it, and quietly observing it all up close has me feeling strangely peaceful. According to the NY Times write up, “This is performance art reduced to a bare and relentless rite in a space that has been stripped down to a kind of Temple… the monumental mound of salt – a preservative and curative that can also inflame open wounds – conjures up altars and offerings, as well as pain and healing.” I sit for a good hour in the bright, white-washed space, listening to the calming rhythm of two bony knees skimming the glossy concrete floor, like the sound of waves lapping at the shoreline of the sea of samsara. The performer himself looks to be in a meditative posture, hands not hanging limp but rather filled with relaxed energy, appearing as an artist of the martial variety. At times he pauses mid–shuffle and rests, mindfully retracting his form in folding-human-director’s-chair fashion, and then reopens, prostrating himself across the gallery floor. 

There is an austerity to the room’s happenings (or lack of happenings), an ascetic bluntness, recalling the quiet rest and contemplation of secluded retreat. Every slight occurrence – the whoosh of the curtain announcing a new observer, a shift in the artist’s crawling pace, a muting of the room’s light due to a passing cloud – alters the room’s energy ever so slightly. Akin to sitting meditation, when not much is occurring in your outer experience, the subtle becomes very, very significant. 

When it comes to critiquing a piece of artwork, I personally have two distinct categories– I either like it, or I don’t. Art is the life of life, until someone elevates it – or rather debases it – to the level of snobbery, stimulating the intellectual mind to create unneeded complexity and flooding the brain with insignificant possibilities and potential. While living in San Francisco, I ran into the friend of a local artist in line at a burrito place in The Mission, where we struck up a conversation about his comrade’s up-coming show. “One thing I can say about James,” the man offered, looking me dead in the eye, “is that he is a very IMPORTANT artist”. I found this funny, considering James was a cool guy and all, but most of his works of which I was familiar were paintings of cats. Say what you will about art, and sometimes way too much is said, as soon as you start calling it “IMPORTANT”, I find you’ve revealed yourself as someone who perhaps doesn’t know what they’re talking about. 

Recalling my burrito buddy’s critique, I don’t find one piece of artwork any more “Important” than another. Every act of creation is important in that it is That person’s truthful statement, often requiring a degree of effort, imagination and courage, even and especially the crayon drawing of a three-year old. Most of life is in fact designed to be straightforward and enjoyable, but too often people fail to see the forest for the trees, turning it into a complex, boring and arduous act. Maybe Picasso crafting ephemeral arrangements of papier collés into paradigm-shattering guitars is important, MAYBE, but that’s where I draw the line. A waxy, wiggly, blue line, in Crayola’s Robin’s egg blue, to be exact. 

Just before leaving New York, I later stop briefly at MOMA, the Museum of Modern Art, to see the Warhol short film exhibit. “Art is what you can get away with,” Andy Warhol once said, the spirit of this truth displayed now in Terrence Koh’s work, who took it to heart and has done pretty well for himself. Although this work I truly DO like, and after observing the salt and the crawling man and the ever-shifting audience for an extended period, realize that part of my liking of it includes the reactions of the folks viewing the exhibit as much as its main performer. “I think everybody should like everybody,” I hear Andy Warhol say again, one of his quotes which, from such a famous artisté, strikes me as pleasant and hearty, like a painting of a can of Campbell’s Onion Soup. And it occurs to me that we’re all achieving this, in our own quiet, creative and collective way – Mr. Koh, myself, the kid in the fluorescent orange ski cap, the arty, urban Mom with baby and stroller in tow, the beautiful, black-skinned Indian girl and her thin, white Duke of a boyfriend, and even a woman with her yipping little dog.

Riffs on Pain

This article was written in the Fall of 2014, during the bumpy acquisition of my southwest Michigan farm, a bit of a tumultuous patch in retrospect. But then aren't they all? 

I see I haven’t posted on my blog for almost an entire month, which causes me some painful sensations. I get thinking about pain, and this sends me to the word’s source, which comes from the Old French peine, “difficulty, woe, suffering, punishment, Hell’s torments (11th century) also Late Latin’s poena, meaning “torment, hardship or suffering, the opposite of pleasure. That I find of interest. The pain that’s arisen from my lack of posting doesn’t stay with me long, as many of the sharpened tools of spiritual purification I carry with me at all times from the practice of meditation and indigenous Ceremonial living assist me in escaping into, rather than away from it. I also find comfort in knowing that my time off the blog has been caused by the acquisition of land in Southwestern Michigan, 2 hours from downtown Chicago, that will allow a clearing for me to take my practices to a new level, at the same time assisting others in doing so, which is always a reliable pain reliever, being in service to others. I’m unsure of an appropriate picture for a post that riffs on pain, so I choose a photograph of the ripening raspberry bushes in my front yard, bushes that the former owners tell me will yield a large freezer bag of berries until the first snow, a thought I find pleasurable. I decide to riff about pain a bit, just to get my chops working again, and to work some of the accumulated rust out of my creative system.

“No pain no gain,” I croak feebly. I’m sprawled face down and spread-eagle on the mottled carpet of the local LA Fitness gym, looking up into the watchful eyes of my trainer Celeste. She concurs, and commences to power foam roll my calves for some myofascial release, the innovative technique easing muscle tightness, but at this very moment causes me what feels like more pain than gain. I bear down and attempt to fixate my mind elsewhere, wondering: who exactly wrote no pain no gain? And thinking: whoever did, it’s a good one.

Pain is what most of us are in most of the time,” I overheard John Lennon say years ago on some Beatles special, and it always stayed with me, probably because I recall reacting quite angrily at the time. That’s often the first reaction to hearing truth; I balked at it as people often do, knowing now that the truth demands change and a sense of responsibility. Lennon  spoke it in that deliberate, drawn out Liverpool lipped way that he delivered most of his truths. He was thin, heavily bearded, and next to Yoko in the clip, the time appearing to be the tumultuous period around the band’s breakup. “God is a concept by which we measure our pain,” Lennon begins on the song God, later explaining that, “You’re born in pain… and I think that the bigger the pain, the more God you look for.” Interesting to note that while Lennon was recording this stark denunciation of Christianity at Abbey Road studios, George Harrison was next door completing work on All Things Must Pass. “I was in one room singing ‘My Sweet Lord’,” said Harrison, “and John was in another room singing ‘I don’t believe in Jesus, I don’t believe in nothing’.” Even more interesting to note that both men are now out of the pain of the material world and experiencing what come’s next.

“On the subject of the pain going on and on, check out Rilke’s Duono Elegies, Elegy Number 9.” I’m wrapping up a session with an old counselor of mine, a man I haven’t seen since moving West a decade earlier. Leaving on a high note after having tackled some of my grosser psychological issues, I’m revisiting now years later, happily reporting some of the events of my life and many victories. At the same time,  I divulge how I still feel as if I am struggling terrifically at times. “Rilke always lent a hand on dark nights, why don’t you have another look, hey?”

My friend again point ins me towards the luminous writings of lyrically intense Bohemian-Austrian poet Rainer Maria Rilke, as he did years ago, Rilke was always being source of depth and inspiration, a reliable source of light in the darkness. The artist’s Dueno Elegies are intensely religious, mystical poems weighing beauty and existential suffering, bringing to life a rich symbolism of angels and salvation. The first elegy begins with an invocation of of philosophical despair, the poet asking: “Who, if I cried out, would hear me among the hierarchies of angels?” I trust Rilke, because rather than seeing the Guardians of life on planet earth as some wire-winged, two-bit messengers out to petition the Lord for mankind’s every whim, he instead admits that, “Every angel is terrifying”. Having suffered debilitating depression and creatively drawn from the dark hours of being, Rilke’s passages, especially The Ninth Elegy, are marked by their positive energy and unrestrained enthusiasm. .

“And so we keep pressing on, trying to achieve it,
trying to hold it firmly in our simple hands,
in our overcrowded gaze, in our speechless heart.
Trying to become it” 

“We aren’t going to escape from pain. Pain is a part of nature. But we can escape suffering.” I recall my meditation teacher Shinzen giving a talk on mindfulness and riffing on the virtues of spiritual purification practices, endeavors that can in many ways empower us to vastly reduce our suffering. I consider how pain can drive us to real spiritual work work that eases our aversions to physical and emotional pain while at the same time loosens our clinging to pleasure, and greatly increases overall satisfaction, helping us realize life’s true, effortless nature.

“All pain is the struggle against truth,” I hear one of my teacher’s final take  on the subject.  He encourages his students to journey into the very center of the center of the storm and embrace one’s pain, along with the truth it offers.”You can go around the storm all you want, but until you find the calm center of that storm, the reason for your pain, you’ll just go around and around. Better to embrace pain and let it do it’s work.When you grapple with it rather then circumvent it, when you are willing to engage with it fully, and will rather than wish it away,then you can dissolve it.” This thought also sends a current of hope and good feeling through me, as I decide to wrestle on.

Red Like Ya' Read About

If you’re a person with eyes to see and ears to hear, you’re well aware the plight and spirituality of America’s indigenous people recently rose to the head of our nation’s consciousness. The quick and dirty, with an emphasis on dirty: Standing Rock’s stand-off thrust the spear tip forward on the front line battle over the transition between an old energy and new energy economy. Well explained in one of many posted videos, we’re all up against this challenging metamorphosis, teetering on the edge of an imminent shift.

Wind, solar and hydropower now being so much cheaper than the old energy systems, the carbon cronies quest to maintain market domination relies on the creation of masses of infrastructure. All the folks invested, from Citibank to Wells Fargo to other corporations, wanted oil flowing through that pipeline for years to come, long after any justification for oil vanishes. We’ll no longer buy fossil fuels in the USA, as the switch to wind and solar and electric cars concludes. But this infrastructure allows for selling to poorer countries, perpetuating global pollution, a no-win for every party involved. We’ve all painfully watched an outlaw corporation break the law by combatting peaceful protestors. And the state, rather than coming down on the peaceful side by advocating for law and order, chose instead to employ its awesome military powers of plastic bullets and tear gas on people peacefully asking for order, all on behalf of the criminal.

That’s the quality of information easily read on Facebook or in the Kalamazoo Gazette. The story behind the story, where we go off the map, out past the power lines and up that little side road without a sign, hidden from the mainstream, is where we find the keepers of our ancient future, keepers of the drum. Unknown to most people, the Ceremonial ways of Native Americans offer a path of purification so powerful, the modern ills of anxiety, depression, and addiction are soothed and even alleviated by its healing balm.

Study history and the industrial revolution and you’ll realize how truly remarkable the discovery of three thousand miles of howling wilderness just over the Atlantic’s horizon, a paradise populated by Stone-Age tribes, a native population barely changed, technologically, in 15,000 years. Living in mobile or semi-permanent encampments in the heart of nature left these “savages” with short, brutish and arduous lives, an existence we of the centrally-heated, phone- fixated modern world can hardly imagine. A little over one hundred years ago, these nomadic hunter-gatherers organized their lives and Ceremonies under vaulted ceilings reaching to the sun, moon and stars. Extraordinary purification practices granted them the mystical mindset of the ancients, enlightening many leaders and elders.

Warmed, comforted and technologically obsessed with modern world conveniences leave us equally soft, scattered and disconnected. Gone the fierce edge of fighting for food and survival, and along with it potent rituals of renewal as well as rites of passage. No surprise then the scores of people in contemporary society on “the hunt” today for the sacred, for the grounding providing by native Ceremony. In the Inipi or Sweatlodge Ceremony, one of seven rites of the Lakota Nation, elements of nature – earth, air, space, fire and water along with the human participants –  are organized in a sanctified fashion, fostering experiences of oneness and inner peace on a fast track to well-being. Heated steam combines with darkness, drumming, sacred songs, prayers and spirited community connections, stimulating psychological wellness.

After being invited in like an extended family member in the late 90’s, much of my upwardly mobile, modern world drive fell to the wayside. While I wasn’t exactly transformed into some Native American Saint, I was blessed with a glimpse into my own death as well as the world of the spirit, esoteric Ceremonial experiences leaving me unable to see the point of pursuing anything short of the highest realms of God’s kingdom. Raised in a western, death-denying culture, I was all Noh’-gays – “Ears” in Lakota –  when my teacher, a Sicangu Lakota Medicine Man of Rosebud, South Dakota explained to me: “We Lakotas say that we are born to die.” And believe me when I tell you that no one does Death like the Lakota Nation.

Living that former life, I traversed from my Arizona and later California homeland to the Dakotas several times, and would probably have been rambling to Standing Rock in my pickup truck months ago. Times having changed, committed now to building up a healing retreat center in south western Michigan, lead me to supporting the effort from afar by running several sweatlodges, introducing my new neighbors to the beauty way experience while donating contributions to the Standing Rock camp.

Did you catch the eye-wetting video of a group of veterans standing before the feathered head of a Lakota Chief and kneeling down to ask forgiveness for the way they treated the tribal people of the Americas? Wesley Clark Jr., the son of NATO Supreme Commander Wesley Clark Sr., joined together with a group of veterans and delivered a powerful apology to the Native Americans. The full video, featured on Salon, also features Native elders such as Lakota spiritual leader Chief Leonard Crow Dog and Standing Rock Sioux spokeswoman Phyllis Young.

Clark Jr. states: “Many of us, me particularly, are from the units that have hurt you, over the many years. We came, we fought you, we took your land, we signed treaties that we broke, we stole minerals from your sacred hills. We blasted the faces of our presidents onto your sacred mountain. Then we took still more land, and then took your children. Then we tried to take your language, and tried to eliminate your language, your language, that God gave you, that the Creator gave you. We didn’t respect you, we polluted your earth, we’ve hurt you in so many ways. But we’ve come to say that we are sorry, we are at your service (kneeling), and we beg for your forgiveness.”

After a tremolo, Chief Leonard Crowdog of the Sicangu Lakota Nation of Rosebud South Dakota, Teacher of my Teacher Wicasa Itankan Tatanka Weitgo, responds: “World peace. World peace. We will take a step, we are a Lakota sovereign nation, we were a nation, and we are still a nation. We have a language to speak. We have preserved the caretaker position. We do not own the land, rather the land owns us.” More shortly on what we can learn from tribal societies on healing, loyalty, belonging and the eternal quest for meaning.  Aho matakuye O’yasin (we are all related).